Surah Kahf

Bismillaahir Rahmaanir Raheem
Subhaanal lazeee asraa bi'abdihee lailam minal Masjidil Haraami ilal Masjidil Aqsal-lazee baaraknaa haw lahoo linuriyahoo min aayaatinaa;innahoo Huwas Samee'ul-Baseer
Wa aatainaa Moosal-Kitaaba wa ja'alnaahu hudal-liBaneee Israaa'eel;
allaa tat-takhizoo min doonee wakeelaa.
Zurriyyata man hamalnaa ma'a Nooh innahoo kaana 'abdan shakooraa
Wa qadainaaa ilaa Baneee Israaa'eela fil Kitaabi latufsidunna fil ardi marratain; wa lata'lunna'uluwwan kabeeraa
Fa-izaa jaaa'a wa'duoolaahumaa ba'asnaaa 'alykurr 'ibaadai-lanaaa ulee baasin shadeedin fajaasoo khilaalad diyaar; wa kaana wa'dam maf'oolaa
Summa radadnaa lakumul karrata 'alaihim wa amdad-naakum-bi amwaalinuw wa baneen; wa ja'alnaakum aksara nafeeraa
In ahsantum ahsantum li anfusikum wa in asaatum falahaa; fa izaa jaaa'a wa'dul aakhirati liyasooo'oo wujoo hakum wa liyadkhulul masjida kamaa dakhaloohu awwala marratinw wa liyutabbiroo mass'alaw tatbeera
'Asaa rabbukum anyyarhamakum; wa in 'uttum 'udnaa; wa ja'alnaa jahannama lilkaafireena haseera
Inna haazal Quraana yahdee lillatee hiya aqwamu wa yubashshirul mu'mineenal lazeena ya'maloonas saalihaati anna lahum ajran kabeeraa
 Wa annal lazeena laa yu'minoona bil aakhirati a'tadnaa lahum 'azaaban aleemaa (section 1)
Wa  yad'ul insaanu bishsharri du'aaa 'ahoo bilkhayr; wa kaanal insaanu 'ajoola
Wa ja'alnal laila wannahaara Aayatayni famahawnaaa Aayatal laili wa ja'alnaaa Aayatan nahaari mubsiratal litabtaghoo fadlam mir Rabbikum wa lita'lamoo 'adadas sineena walhisaab; wa kulla shai'in fassalnaahu tafseelaa
Wa kulla insaanin alzamnaahu taaa'irahoo fe 'unuqihee wa nukhriji lahoo Yawmal Qiyaamati kitaabany yalqaahu manshooraa
Iqra kitaabak kafaa binafsikal Yawma 'alaika haseebaa
Manihtadaa fa innamaa yahtadee linafsihee wa man dalla fa innamaa yadillu 'alaihaa; wa laa taziru waaziratunw wizra ukhraa; wa maa kunnaa mu'azzibeena hatta nab'asa Rasoola
Wa izaaa aradnaaa an nuhlika qaryatan amarnaa mutrafeehaa fafasaqoo feehaa fahaqqa 'alaihal qawlu fadammarnaahaa tadmeeraa
Wa kam ahlaknaa minal qurooni mim ba'di Nooh; wa kafaa bi Rabbika bizunoobi 'ibaadihee Khabeeram Baseeraa
Man kaana yureedul 'aajilata 'ajjalnaa lahoo feehaa maa nashaaa'u liman nureedu summa ja'alnaa lahoo Jahannama yaslaahaa mazmoomammad hooraa
Wa man araadal Aakhirata wa sa'aa lahaa sa'yahaa wa huwa mu'minun fa ulaaa'ika kaana sa'yuhum mashkooraa
Kullan numiddu haaa 'ulaaa'i wa haaa'ulaaa'i min 'ataaa'i rabbik; wa maa kaana 'ataaa'u rabbika mahzooraa
Unzur kaifa faddalnaa ba'dahum 'alaa ba'd; wa lal Aakhiratu akbaru darajaatinw wa akbaru tafdeelaa
Laa taj'al ma'al laahi ilaahan aakhara fataq'uda mazoomam makhzoolaa (section 2)
Wa qadaa Rabbuka allaa ta'budooo illaaa iyyaahu wa bilwaalidaini ihsaanaa; immaa yablughanna 'indakal kibara ahaduhumaaa aw kilaahumaa falaa taqul lahumaaa uffinw wa laa tanharhumaa wa qullahumaa qawlan kareemaa
Wakhfid lahumaa janaahaz zulli minar rahmati wa qur Rabbir hamhumaa kamaa rabbayaanee sagheera
Rabbukum a'lamu bimaa fee nufoosikum; in takoonoo saaliheena fa innahoo kaana lil awwaabeena Ghafoooraa
Wa aati zal qurbaa haqqahoo walmiskeena wabnas sabeeli wa laa tubazzir tabzeeraa
Innal mubazzireena kaanoo ikhwaanash shayaateeni wa kaanash shaytaanu li Rabbihee kafooraa
Wa immaa turidanna 'anhumub tighaaa'a rahmatim mir rabbika tarjoohaa faqul lahum qawlam maisooraa
Wa laa taj'al yadaka maghloolatan il 'unuqika wa laa tabsut haa kullal basti fataq'uda maloomam mahsooraa
Inna Rabbaka yabsuturrizqa limai yashaaa'u wa yaqdir; innahoo kaana bi'ibaadihee Khabeeram Baseera (section 3)
Wa laa taqtulooo awlaadakum khashyata imlaaq; nahnu narzuquhum wa iyyaakum; inna qatlahum kaana khitan kabeeraa
Wa laa taqrabuz zinaaa innahoo kaana faahishatanw wa saaa'a sabeelaa
Wa laa taqtulun nafsal latee harramal laahu illaa bilhaqq; wa man qutila mazlooman faqad ja'alnaa liwaliyyihee sultaanan falaa yusrif fil qatli innahoo kaana mansooraa
Wa laa taqraboo maalal yateemi illaa billatee hiya ahsanu hattaa yablugha ashuddah; wa awfoo bil'ahd, innal 'ahda kaana mas'oolaa
Wa awful kaila izaa kiltum wa zinoo bilqistaasil mustaqeem; zaalika khairunw wa ahsanu taaweelaa
Wa laa taqfu maa laisa laka bihee 'ilm; innas sam'a walbasara walfu'aada kullu ulaaa'ika kaana 'anhu mas'oolaa
Wa laa tamshi fil ardi marahan innaka lan takhriqal arda wa lan tablughal jibaala toola
Kullu zaalika kaana sayyi'uhoo inda Rabbika makroohaa
Zaalika mimmaaa awhaaa ilaika Rabbuka minal hikmah; wa laa taj'al ma'allaahi ilaahan aakhara fatulqaa fee Jahannama maloomam mad hooraa
Afa asfaakum rabbukum bilbaneena wattakhaza minal malaaa'ikati inaasaa; innakum lataqooloona qawlan 'azeema (section 4)
Wa laqad sarrafnaa fee haazal Quraani liyazzakkaroo wa maa yazeeduhum illaa nufooraa
Qul law kaana ma'ahooo aalihatun kamaa yaqooloona izal labtaghaw ilaa zil 'Arshi Sabeela
Subhaanahoo wa Ta'aalaa 'ammaa yaqooloona 'uluwwan kabeeraa
Tusabbihu lahus samaawaatus sab'u wal ardu wa man feehinn;  wa im min shai'in illaa yusabbihu bihamdihee wa laakil laa tafqahoona tasbeehahum; innahoo kaana Haleeman Ghafooraa
Wa izaa qaraatal Quraana ja'alnaa bainaka wa bainal lazeena laa yu'minoona bil aakhirati hijaabam mastooraa
Wa ja'alnaa 'alaa quloo bihim akinnatan any yafqahoohu wa feee aazaanihim waqraa; wa izaa zakarta Rabbaka fil Quraani wahdahoo wallaw 'alaaa adbaarihim nufooraa
nahnu a'lamu bimaa yastami'oona biheee iz yastami'oona ilaika wa iz hum najwaaa iz yaqooluz zaalimoona in tattabi'oona illaa rajulam mas hooraa
Unzur kaifa daraboo lakal amsaala fadalloo falaa yastatee'oona sabeelaa
Wa qaalooo'a izaa kunnaa 'izaamanw wa rufaatan 'a innaa lamab'oosoona khalqan jadeedaa
Qul koonoo jijaaratan aw hadeedaa
aw khalqam mimmaa yakburu fee sudoorikum; fasa yaqooloona mai yu'eedunaa qulil lazee fatarakum awwala marrah; fasa yunghidoona ilaika ru'oosahum wa yaqooloona mataa huwa qul 'asaaa any yakoona qareeba
Yawma yad'ookum fatastajeeboona bihamdihee wa tazunnoona il labistum illaa qaleela (section 5)
Wa qul li'ibaadee yaqoolul latee hiya ahsan; innash shaitaana yanzaghu bainahum; innash shaitaana kaana lil insaani 'aduwwam mubeenaa
Rabbukum a'lamu bikum iny yashaaa yarhamkum aw iny yashaa yu'azzibkum; wa maaa arsalnaaka 'alaihim wakeelaa
Wa Rabbuka a'lamu biman fis samaawaati wal lard; wa laqad faddalnaa ba'dan Nabiyyeena 'alaa ba'dinw wa aatainaaa Daawooda Zabooraa
Qulid 'ul lazeena za'amtum min doonihee falaa yamlikoona kashfad durri'ankum wa laa tahweelaa
Ulaaa'ikal lazeena yad'oona yabtaghoona ilaa Rabbihimul waseelata ayyuhum aqrabu wa yarjoona rahmatahoo wa yakhaafoona 'azaabah; inna 'azaaba rabbika kaana mahzooraa
Wa im min qaryatin illaa Nahnu muhlikoohaa qabla Yawmil Qiyaamati aw mu'az ziboohaa 'azaaban shadeedaa; kaana zaalika fil Kitaabi mastooraa
Wa maa mana'anaaa an nursila bil aayaati illaaa an kazzaba bihal awwaloon; wa aatainaa Samoodan naaqata mubsiratan fazalamoo bihaa; wa maa nursilu bil aayaati illaa takhweefaa
Wa iz qulnaa laka inna rabbaka ahaata binnaas; wa maa ja'alnar ru'yal lateee arainaaka illaa fitnatal linnaasi washshajaratal mal'oonata fil quraan; wa nukhaw wifuhum famaa yazeeduhum illa tughyaanan kabeeraa (section 6)
Wa iz qulnaa lilma laaa'ikatis judoo li Aadama fasajadooo illaaa Ibleesa qaala 'a-asjudu liman khalaqta teena
Qaala ara'aytaka haazal lazee karramta 'alaiya la'in akhhartani ilaa Yawmil Qiyaamati la-ah tanikanna zurriyyatahooo illaa qaleelaa
Qaalaz hab faman tabi'aka minhum fa inna Jahannama jazaaa'ukum jazaaa'am mawfooraa
Wastafziz manis tat'ta minhum bisawtika wa ajlib 'alaihim bikhailika wa rajilika wa shaarik hum fil amwaali wal awlaadi wa 'idhum; wa maa ya'iduhumush Shaitaanu illaa ghurooraa
Inna 'ibaadee laisa laka 'alaihim sultaan; wa kafaa bi Rabbika Wakeelaa
Rabbukumul lazee yuzjee lakumul fulka fil bahri litabtaghoo min fadlih; innahoo kaana bikum Raheemaa
Wa izaa massakumuddurru fil bahri dalla man tad'oona illaaa iyyaahu falammaa najjaakum ilal barri a'radtum; wa kaanal insaanu kafooraa
Afa amintum any yakhsifa bikum jaanibal barri aw yursil 'alaikum haasiban summa laa tajidoo lakum wakeelaa
Am amintum any yu'eedakum feehi taaratan ukhraa fa yursila 'alaikum qaasifam minar reehi fa yugh riqakum bimaa kafartum summa laa tajidoo lakum 'alainaa bihee tabee'aa
Wa laqad karramnaa Baneee aadama wa hamalnaahum fil barri walbahri wa razaqnaahum minat taiyibaati wa faddalnaahum 'alaa kaseerim mimman khalaqnaa tafdeelaa (section 7)
Yawma nad'oo kulla unaasim bi imaamihim faman ootiya kitaabahoo bi yameenihee fa ulaaa'ika yaqra'oona kitaabahum wa laa yuzlamoona fateelaa
Wa man kaana fee haaziheee a'maa fahuwa fil aakhirati a'maa wa adallu sabeelaa
Wa in kaadoo la yaftinoonaka 'anil lazeee awhainaaa ilaika litaftariya 'alainaaa ghairahoo wa izallat takhazooka khaleelaa
Wa law laaa an sabbatnaaka laqad kitta tarkanu ilaihim sha'an qaleela
Izal la azaqnaaka di'falhayaati wa di'fal mamaati summa laa tajidu laka 'alainaa naseeraa
Wa in kaadoo la yastafizzoonaka minal ardi liyukhri jooka minhaa wa izal laa yalbasoona khilaafaka illaa qaleelaa
Sunnata man qad arsalnaa qablakamir Rusulinaa wa laa tajidu lisunnatinaa tahhweelaa
Aqimis Salaata liduloo kish shamsi ilaa ghasaqil laili wa quraanal Fajri inna quraa nal Fajri kaana mashhoodaa
Wa minal laili fatahajjad bihee naafilatal laka 'asaaa any yab'asaka Rabbuka Maqaamam Mahmoodaa
Wa qur Rabbi adkhilnee mudkhala sidqinw wa akhrijnee mukhraja sidqinw waj'al lee milladunka sultaanan naseeraa
Wa qul jaaa'al haqqu wa zahaqal baatil; innal baatila kaana zahooqaa
Wa nunazzilu minal quraani maa huwa shifaaa'unw wa rahmatul lilmu;mineena wa laa yazeeduz zaalimeena illaa khasaaraa
Wa izaaa an'amnaa 'alal insaani a'rada wa na-aa bijaani bihee wa izaa massahush sharru kaana ya'oosaa
Qul kulluny ya'malu 'alaa shaakilatihee fa rabbukum a'lamu biman huwa ahdaa sabeelaa (section 9)
Wa yas'aloonaka 'anirrooh; qulir roohu min amri rabbee wa maaa ooteetum minal 'ilmi illaa qaleelaa
Wa la'in shi'naa lanaz habanna billazeee awhainaaa ilaika summa laa tajidu laka bihee 'alainaa wakeelaa
Illaa rahmatam mir Rabbik; inna fadlahoo kaana 'alaika kabeeraa
Qul la'inij tama'atil insu waljinnu 'alaaa any yaatoo bimisli haazal quraani laa yaatoona bimislihee wa law kaana ba'duhum liba 'din zaheeraa
Qa laqad sarrafnaa linnaasi fee haazal quraani min kulli masalin fa abaaa aksarun naasi illaa kufooraa
Wa qaaloo lan nu'mina laka hattaa tafjura lanaa minal ardi yamboo'aa
Aw takoona laka jannatum min nakheelinw wa 'inabin fatufajjiral anhaara khilaalahaa tafjeeraa
Aw tusqitas samaaa'a kamaa za'amta 'alainaa kisafan aw taatiya billaahi walma laaa'ikati qabeelaa
Aw yakoona laka baitum min zukhrufin aw tarqaa fis samaaa'i wa lan nu'mina liruqiyyika hatta tunazzila 'alainaa kitaaban naqra'uh; qul Subhaana Rabbee hal kuntu illaa basharar Rasoolaa (section 10)
Wa maa mana'an naasa any yu'minooo iz jaaa'ahumul hudaaa illaaa an qaalooo aba'asal laahu basharar Rasoolaa
Qul law kaana fil ardi malaaa 'ikatuny yamshoona mutma'inneena lanazzalnaa 'alaihim minas samaaa'i malakar Rasoolaa
Qul kafaa billaahi shaheedam bainee wa bainakum; innahoo kaana bi'ibaadihee Khabeeram Baseeraa
Wa mai yahdil laahu fahuwal muhtad; wa mai yudlil falan tajida lahum awliyaaa'a min doonih; wa nahshuruhum Yawmal Qiyaamati 'alaa wujoohihim umyanw wa bukmanw wa summaa; maa waahum Jahannamu kullamaa khabat zidnaahum sa'eeraa
Zaalika jazaa'uhum biannahum kafaroo bi aayaatinaa wa qaalooo 'a izaa kunnaa 'izaamanw wa rufaatan'a innaa lamaboosoona khalqan jadeedaa
Awalam yaraw annal laahal lazee khalaqas samaawaati wal arda qaadirun 'alaaa any yakhluqa mislahum wa ja'ala lahum ajalal laa raiba fee; fa abaz zaalimoona illaa kufooraa
Qul law antum tamlikoona khazaaa'ina rahmati Rabbeee izal la amsaktum khash yatal infaaq; wa kaanal insaanu qatooraa (section 11)
Wa laqad aatainaa Moosaa tis'a Aayaatim baiyinaatin fas'al Baneee Israaa'eela iz jaaa'ahum faqaala lahoo Fir'awnu inee la azunnuka yaa Moosaa mas hooraa
Qaala laqad 'alimta maaa anzala haaa'ulaaa'i illaa Rabbus samaawaati wal ardi basaaa'ira wa innee la azun nuka yaa Fir'awnu masbooraa
Fa araada any yastafizzahum minal ardi fa aghraqnaahu wa mam ma'ahoo jamee'aa
Wa qulnaa mim ba'dihee li Baneee Israaa'eelas kunul arda faizaa jaaa'a wa'dulaakhirati ji'naa bikum lafeefaa
Wa bilhaqqi anzalnaahu wa bilhaqqi nazal; wa maaa arsalnaaka illaa mubash shiranw wa nazeeraa
Wa quraanan faraqnaahu litaqra ahoo 'alan naasi 'alaa muksinw wa nazzalnaahu tanzeelaa
Qul aaaniminoo biheee aw laa tu'minoo; innal lazeena ootul 'ilma min qabliheee izaa yutlaa 'alaihim yakhirroona lil azqaani sujjadaa
Wa yaqooloona Subhaana Rabbinaaa in kaana wa'du Rabbinaa lamaf'oolaa
Wa yakhirroona lil azqaani yabkoona wa yazeeduhum khushoo'aa
Qulid'ul laaha awid'ur Rahmaana ayyam maa tad'oo falahul asmaaa'ul Husnaa; wa laa tajhar bi Salaatika wa laa tukhaafit bihaa wabtaghi baina zaalika sabeela
Wa qulil hamdu lillaahil lazee lam yattakhiz waladanw wa lam yakul lahoo shareekun fil mulki wa lam yakul lahoo waliyyum minaz zulli wa kabbirhu takbeeraa (section 12)

Translation
1. Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things).

2. We gave Moses the Book, and made it a Guide to the Children of Israel, (commanding): "Take not other than Me as Disposer of (your) affairs."

3. O ye that are sprung from those whom We carried (in the Ark) with Noah! Verily he was a devotee most grateful.

4. And We gave (Clear) Warning to the Children of Israel in the Book, that twice would they do mischief on the earth and be elated with mighty arrogance (and twice would they be punished)!

5. When the first of the warnings came to pass, We sent against you Our servants given to terrible warfare: They entered the very inmost parts of your homes; and it was a warning (completely) fulfilled.

6. Then did We grant you the Return as against them: We gave you increase in resources and sons, and made you the more numerous in man-power.

7. If ye did well, ye did well for yourselves; if ye did evil, (ye did it) against yourselves. So when the second of the warnings came to pass, (We permitted your enemies) to disfigure your faces, and to enter your Temple as they had entered it before, and to visit with destruction all that fell into their power.

8. It may be that your Lord may (yet) show Mercy unto you; but if ye revert (to your sins), We shall revert (to Our punishments): And we have made Hell a prison for those who reject (all Faith).

9. Verily this Qur'an doth guide to that which is most right (or stable), and giveth the Glad Tidings to the Believers who work deeds of righteousness, that they shall have a magnificent reward;

10. And to those who believe not in the Hereafter, (it announceth) that We have prepared for them a Penalty Grievous (indeed).

11. The prayer that man should make for good, he maketh for evil; for man is given to hasty (deeds).

12. We have made the Night and the Day as two (of Our) Signs: the Sign of the Night have We obscured, while the Sign of the Day We have made to enlighten you; that ye may seek bounty from your Lord, and that ye may know the number and count of the years: all things have We explained in detail.

13. Every man's fate We have fastened on his own neck: On the Day of Judgment We shall bring out for him a scroll, which he will see spread open.

14. (It will be said to him:) "Read thine (own) record: Sufficient is thy soul this day to make out an account against thee."

15. Who receiveth guidance, receiveth it for his own benefit: who goeth astray doth so to his own loss: No bearer of burdens can bear the burden of another: nor would We visit with Our Wrath until We had sent an apostle (to give warning).

16. When We decide to destroy a population, We (first) send a definite order to those among them who are given the good things of this life and yet transgress; so that the word is proved true against them: then (it is) We destroy them utterly.

17. How many generations have We destroyed after Noah? and enough is thy Lord to note and see the sins of His servants.

18. If any do wish for the transitory things (of this life), We readily grant them - such things as We will, to such person as We will: in the end have We provided Hell for them: they will burn therein, disgraced and rejected.

19. Those who do wish for the (things of) the Hereafter, and strive therefor with all due striving, and have Faith,- they are the ones whose striving is acceptable (to Allah..

20. Of the bounties of thy Lord We bestow freely on all- These as well as those: The bounties of thy Lord are not closed (to anyone).

21. See how We have bestowed more on some than on others; but verily the Hereafter is more in rank and gradation and more in excellence.

22. Take not with Allah another object of worship; or thou (O man!) wilt sit in disgrace and destitution.

23. Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honour.

24. And, out of kindness, lower to them the wing of humility, and say: "My Lord! bestow on them thy Mercy even as they cherished me in childhood."

25. Your Lord knoweth best what is in your hearts: If ye do deeds of righteousness, verily He is Most Forgiving to those who turn to Him again and again (in true penitence).

26. And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift.

27. Verily spendthrifts are brothers of the Evil Ones; and the Evil One is to his Lord (himself) ungrateful.

28. And even if thou hast to turn away from them in pursuit of the Mercy from thy Lord which thou dost expect, yet speak to them a word of easy kindness.

29. Make not thy hand tied (like a niggard's) to thy neck, nor stretch it forth to its utmost reach, so that thou become blameworthy and destitute.

30. Verily thy Lord doth provide sustenance in abundance for whom He pleaseth, and He provideth in a just measure. For He doth know and regard all His servants.

31. Kill not your children for fear of want: We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin.

32. Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils).

33. Nor take life - which Allah has made sacred - except for just cause. And if anyone is slain wrongfully, we have given his heir authority (to demand qisas or to forgive): but let him nor exceed bounds in the matter of taking life; for he is helped (by the Law).

34. Come not nigh to the orphan's property except to improve it, until he attains the age of full strength; and fulfil (every) engagement, for (every) engagement will be enquired into (on the Day of Reckoning).

35. Give full measure when ye measure, and weigh with a balance that is straight: that is the most fitting and the most advantageous in the final determination.

36. And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning).

37. Nor walk on the earth with insolence: for thou canst not rend the earth asunder, nor reach the mountains in height.

38. Of all such things the evil is hateful in the sight of thy Lord.

39. These are among the (precepts of) wisdom, which thy Lord has revealed to thee. Take not, with Allah, another object of worship, lest thou shouldst be thrown into Hell, blameworthy and rejected.

40. Has then your Lord (O Pagans!) preferred for you sons, and taken for Himself daughters among the angels? Truly ye utter a most dreadful saying!

41. We have explained (things) in various (ways) in this Qur'an, in order that they may receive admonition, but it only increases their flight (from the Truth)!

42. Say: If there had been (other) gods with Him, as they say,- behold, they would certainly have sought out a way to the Lord of the Throne!

43. Glory to Him! He is high above all that they say!- Exalted and Great (beyond measure)!

44. The seven heavens and the earth, and all beings therein, declare His glory: there is not a thing but celebrates His praise; And yet ye understand not how they declare His glory! Verily He is Oft-Forbear, Most Forgiving!

45. When thou dost recite the Qur'an, We put, between thee and those who believe not in the Hereafter, a veil invisible:

46. And We put coverings over their hearts (and minds) lest they should understand the Qur'an, and deafness into their ears: when thou dost commemorate thy Lord and Him alone in the Qur'an, they turn on their backs, fleeing (from the Truth).

47. We know best why it is they listen, when they listen to thee; and when they meet in private conference, behold, the wicked say, "Ye follow none other than a man bewitched!"

48. See what similes they strike for thee: but they have gone astray, and never can they find a way.

49. They say: "What! when we are reduced to bones and dust, should we really be raised up (to be) a new creation?"

50. Say: "(Nay!) be ye stones or iron,

51. "Or created matter which, in your minds, is hardest (to be raised up),- (Yet shall ye be raised up)!" then will they say: "Who will cause us to return?" Say: "He who created you first!" Then will they wag their heads towards thee, and say, "When will that be?" Say, "May be it will be quite soon!

52. "It will be on a Day when He will call you, and ye will answer (His call) with (words of) His praise, and ye will think that ye tarried but a little while!"

53. Say to My servants that they should (only) say those things that are best: for Satan doth sow dissensions among them: For Satan is to man an avowed enemy.

54. It is your Lord that knoweth you best: If He please, He granteth you mercy, or if He please, punishment: We have not sent thee to be a disposer of their affairs for them.

55. And it is your Lord that knoweth best all beings that are in the heavens and on earth: We did bestow on some prophets more (and other) gifts than on others: and We gave to David (the gift of) the Psalms.

56. Say: "Call on those - besides Him - whom ye fancy: they have neither the power to remove your troubles from you nor to change them."

57. Those whom they call upon do desire (for themselves) means of access to their Lord, - even those who are nearest: they hope for His Mercy and fear His Wrath: for the Wrath of thy Lord is something to take heed of.

58. There is not a population but We shall destroy it before the Day of Judgment or punish it with a dreadful Penalty: that is written in the (eternal) Record.

59. And We refrain from sending the signs, only because the men of former generations treated them as false: We sent the she-camel to the Thamud to open their eyes, but they treated her wrongfully: We only send the Signs by way of terror (and warning from evil).

60. Behold! We told thee that thy Lord doth encompass mankind round about: We granted the vision which We showed thee, but as a trial for men,- as also the Cursed Tree (mentioned) in the Qur'an: We put terror (and warning) into them, but it only increases their inordinate transgression!

61. Behold! We said to the angels: "Bow down unto Adam": They bowed down except Iblis: He said, "Shall I bow down to one whom Thou didst create from clay?"

62. He said: "Seest Thou? this is the one whom Thou hast honoured above me! If Thou wilt but respite me to the Day of Judgment, I will surely bring his descendants under my sway - all but a few!"

63. (Allah) said: "Go thy way; if any of them follow thee, verily Hell will be the recompense of you (all)- an ample recompense.

64. "Lead to destruction those whom thou canst among them, with thy (seductive) voice; make assaults on them with thy cavalry and thy infantry; mutually share with them wealth and children; and make promises to them." But Satan promises them nothing but deceit.

65. "As for My servants, no authority shalt thou have over them:" Enough is thy Lord for a Disposer of affairs.

66. Your Lord is He That maketh the Ship go smoothly for you through the sea, in order that ye may seek of his Bounty. For he is unto you most Merciful.

67. When distress seizes you at sea, those that ye call upon - besides Himself - leave you in the lurch! but when He brings you back safe to land, ye turn away (from Him). Most ungrateful is man!

68. Do ye then feel secure that He will not cause you to be swallowed up beneath the earth when ye are on land, or that He will not send against you a violent tornado (with showers of stones) so that ye shall find no one to carry out your affairs for you?

69. Or do ye feel secure that He will not send you back a second time to sea and send against you a heavy gale to drown you because of your ingratitude, so that ye find no helper. Therein against Us?

70. We have honoured the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favours, above a great part of our creation.

71. One day We shall call together all human beings with their (respective) Imams: those who are given their record in their right hand will read it (with pleasure), and they will not be dealt with unjustly in the least.

72. But those who were blind in this world, will be blind in the hereafter, and most astray from the Path.

73. And their purpose was to tempt thee away from that which We had revealed unto thee, to substitute in our name something quite different; (in that case), behold! they would certainly have made thee (their) friend!

74. And had We not given thee strength, thou wouldst nearly have inclined to them a little.

75. In that case We should have made thee taste an equal portion (of punishment) in this life, and an equal portion in death: and moreover thou wouldst have found none to help thee against Us!

76. Their purpose was to scare thee off the land, in order to expel thee; but in that case they would not have stayed (therein) after thee, except for a little while.

77. (This was Our) way with the apostles We sent before thee: thou wilt find no change in Our ways.

78. Establish regular prayers - at the sun's decline till the darkness of the night, and the morning prayer and reading: for the prayer and reading in the morning carry their testimony.

79. And pray in the small watches of the morning: (it would be) an additional prayer (or spiritual profit) for thee: soon will thy Lord raise thee to a Station of Praise and Glory!

80. Say: "O my Lord! Let my entry be by the Gate of Truth and Honour, and likewise my exit by the Gate of Truth and Honour; and grant me from Thy Presence an authority to aid (me)."

81. And say: "Truth has (now) arrived, and Falsehood perished: for Falsehood is (by its nature) bound to perish."

82. We send down (stage by stage) in the Qur'an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss.

83. Yet when We bestow Our favours on man, he turns away and becomes remote on his side (instead of coming to Us), and when evil seizes him he gives himself up to despair!

84. Say: "Everyone acts according to his own disposition: But your Lord knows best who it is that is best guided on the Way."

85. They ask thee concerning the Spirit (of inspiration). Say: "The Spirit (cometh) by command of my Lord: of knowledge it is only a little that is communicated to you, (O men!)"

86. If it were Our Will, We could take away that which We have sent thee by inspiration:then wouldst thou find none to plead thy affair in that matter as against Us,-

87. Except for Mercy from thy Lord: for his bounty is to thee (indeed) great.

88. Say: "If the whole of mankind and Jinns were to gather together to produce the like of this Qur'an, they could not produce the like thereof, even if they backed up each other with help and support.

89. And We have explained to man, in this Qur'an, every kind of similitude: yet the greater part of men refuse (to receive it) except with ingratitude!

90. They say: "We shall not believe in thee, until thou cause a spring to gush forth for us from the earth,

91. "Or (until) thou have a garden of date trees and vines, and cause rivers to gush forth in their midst, carrying abundant water;

92. "Or thou cause the sky to fall in pieces, as thou sayest (will happen), against us; or thou bring Allah and the angels before (us) face to face:

93. "Or thou have a house adorned with gold, or thou mount a ladder right into the skies. No, we shall not even believe in thy mounting until thou send down to us a book that we could read." Say: "Glory to my Lord! Am I aught but a man,- an apostle?"

94. What kept men back from belief when Guidance came to them, was nothing but this: they said, "Has Allah sent a man (like us) to be (His) Messenger."

95. Say, "If there were settled, on earth, angels walking about in peace and quiet, We should certainly have sent them down from the heavens an angel for an apostle."

96. Say: "Enough is Allah for a witness between me and you: for He is well acquainted with His servants, and He sees (all things).

97. It is he whom Allah guides, that is on true Guidance; but he whom He leaves astray - for such wilt thou find no protector besides Him. On the Day of Judgment We shall gather, them together, prone on their faces, blind, dumb, and deaf: their abode will be Hell: every time it shows abatement, We shall increase from them the fierceness of the Fire.

98. That is their recompense, because they rejected Our signs, and said, "When we are reduced to bones and broken dust, should we really be raised up (to be) a new Creation?"

99. See they not that Allah, Who created the heavens and the earth, has power to create the like of them (anew)? Only He has decreed a term appointed, of which there is no doubt. But the unjust refuse (to receive it) except with ingratitude.

100. Say: "If ye had control of the Treasures of the Mercy of my Lord, behold, ye would keep them back, for fear of spending them: for man is (every) niggardly!"

101. To Moses We did give Nine Clear Sings: As the Children of Israel: when he came to them, Pharaoh said to him: "O Moses! I consider thee, indeed, to have been worked upon by sorcery!

102. Moses said, "Thou knowest well that these things have been sent down by none but the Lord of the heavens and the earth as eye-opening evidence: and I consider thee indeed, O Pharaoh, to be one doomed to destruction!"

103. So he resolved to remove them from the face of the earth: but We did drown him and all who were with him.

104. And We said thereafter to the Children of Israel, "Dwell securely in the land (of promise)": but when the second of the warnings came to pass, We gathered you together in a mingled crowd.

105. We sent down the (Qur'an) in Truth, and in Truth has it descended: and We sent thee but to give Glad Tidings and to warn (sinners).

106. (It is) a Qur'an which We have divided (into parts from time to time), in order that thou mightest recite it to men at intervals: We have revealed it by stages.

107. Say: "Whether ye believe in it or not, it is true that those who were given knowledge beforehand, when it is recited to them, fall down on their faces in humble prostration,

108. "And they say: 'Glory to our Lord! Truly has the promise of our Lord been fulfilled!'"

109. They fall down on their faces in tears, and it increases their (earnest) humility.

110. Say: "Call upon Allah, or call upon Rahman: by whatever name ye call upon Him, (it is well): for to Him belong the Most Beautiful Names. Neither speak thy Prayer aloud, nor speak it in a low tone, but seek a middle course between."

111. Say: "Praise be to Allah, who begets no son, and has no partner in (His) dominion: Nor (needs) He any to protect Him from humiliation: yea, magnify Him for His greatness and glory!"

?????? ??????? ???????????? ??????????

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4. ???????????? ?????? ?????? ????????????? ??? ?????????? ????????????? ??? ????????? ??????????? ????????????? ???????? ????????

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6. ????? ????????? ?????? ?????????? ?????????? ???????????????? ??????????? ????????? ??????????????? ???????? ????????

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8. ?????? ????????? ??? ???????????? ? ?????? ???????? ??????? ? ??????????? ????????? ?????????????? ????????

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10. ??????? ????????? ??? ??????????? ?????????????? ??????????? ?????? ???????? ????????

11. ???????? ??????????? ?????????? ??????????? ??????????? ? ??????? ??????????? ????????

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13. ??????? ???????? ????????????? ??????????? ??? ????????? ? ?????????? ????? ?????? ???????????? ???????? ?????????? ?????????

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24. ????????? ??????? ??????? ???????? ???? ??????????? ????? ?????? ???????????? ????? ??????????? ????????

25. ?????????? ???????? ????? ??? ??????????? ? ??? ?????????? ?????????? ?????????? ????? ??????????????? ????????

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27. ????? ??????????????? ????????? ????????? ????????????? ? ??????? ???????????? ?????????? ????????

28. ???????? ??????????? ???????? ??????????? ???????? ???? ???????? ?????????? ????? ??????? ??????? ???????????

29. ????? ???????? ?????? ??????????? ?????? ???????? ????? ??????????? ????? ????????? ?????????? ???????? ???????????

30. ????? ??????? ???????? ????????? ????? ???????? ?????????? ? ???????? ????? ???????????? ????????? ????????

31. ????? ???????????? ????????????? ???????? ????????? ? ??????? ???????????? ???????????? ? ????? ?????????? ????? ???????? ????????

32. ????? ??????????? ?????????? ? ???????? ????? ????????? ???????? ????????

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34. ????? ??????????? ????? ?????????? ?????? ????????? ???? ???????? ??????? ???????? ?????????? ? ??????????? ??????????? ? ????? ????????? ????? ???????????

35. ??????????? ????????? ????? ???????? ????????? ?????????????? ?????????????? ? ??????? ?????? ?????????? ??????????

36. ????? ?????? ??? ?????? ???? ????? ?????? ? ????? ????????? ??????????? ???????????? ????? ???????????? ????? ?????? ???????????

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39. ??????? ??????? ????????? ???????? ??????? ???? ??????????? ? ????? ???????? ???? ??????? ???????? ??????? ?????????? ??? ????????? ???????? ???????????

40. ???????????????? ???????? ???????????? ?????????? ???? ??????????????? ???????? ? ????????? ???????????? ??????? ????????

41. ???????? ?????????? ??? ?????? ???????????? ??????????????? ????? ??????????? ?????? ????????

42. ??? ????? ????? ???????? ????????? ????? ?????????? ????? ?????????????? ?????? ??? ????????? ????????

43. ???????????? ??????????? ?????? ?????????? ???????? ????????

44. ????????? ???? ????????????? ????????? ??????????? ????? ???????? ? ????? ???? ?????? ?????? ????????? ??????????? ???????? ???? ??????????? ????????????? ? ???????? ????? ???????? ????????

45. ??????? ???????? ???????????? ????????? ???????? ???????? ????????? ??? ??????????? ?????????????? ???????? ???????????

46. ??????????? ?????? ??????????? ????????? ??? ??????????? ?????? ???????????? ??????? ? ??????? ???????? ??????? ??? ???????????? ????????? ????????? ??????? ????????????? ????????

47. ??????? ???????? ????? ????????????? ?????? ???? ????????????? ???????? ?????? ???? ????????? ???? ??????? ????????????? ??? ???????????? ?????? ??????? ???????????

48. ?????? ?????? ????????? ???? ???????????? ?????????? ????? ?????????????? ????????

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50. ???? ???????? ????????? ???? ????????

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52. ?????? ??????????? ???????????????? ??????????? ???????????? ??? ??????????? ?????? ????????

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58. ????? ???? ???????? ?????? ?????? ???????????? ?????? ?????? ???????????? ???? ????????????? ???????? ???????? ? ????? ??????? ??? ?????????? ??????????

59. ????? ?????????? ??? ????????? ????????????? ??????? ??? ??????? ????? ????????????? ? ???????????? ??????? ?????????? ?????????? ??????????? ????? ? ????? ???????? ????????????? ?????? ??????????

60. ?????? ??????? ???? ????? ??????? ??????? ?????????? ? ????? ????????? ?????????? ???????? ??????????? ?????? ???????? ?????????? ????????????? ?????????????? ??? ???????????? ? ??????????????? ????? ??????????? ?????? ?????????? ????????

61. ?????? ??????? ???????????????? ?????????? ????????? ???????????? ??????? ????????? ????? ?????????? ?????? ???????? ??????

62. ????? ???????????? ?????? ??????? ????????? ??????? ?????? ??????????? ?????? ?????? ???????????? ??????????????? ?????????????? ?????? ????????

63. ????? ??????? ????? ???????? ???????? ??????? ????????? ???????????? ???????? ???????????

64. ????????????? ???? ??????????? ??????? ?????????? ?????????? ????????? ?????????? ?????????? ????????????? ??? ???????????? ?????????????? ?????????? ? ????? ?????????? ???????????? ?????? ????????

65. ????? ???????? ?????? ???? ?????????? ????????? ? ???????? ????????? ????????

66. ?????????? ??????? ??????? ?????? ????????? ??? ????????? ????????????? ??? ?????????? ? ???????? ????? ?????? ????????

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70. ???????? ?????????? ?????? ??????? ??????????????? ??? ???????? ??????????? ?????????????? ????? ????????????? ???????????????? ?????? ??????? ???????? ????????? ??????????

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86. ??????? ??????? ????????????? ?????????? ???????????? ???????? ????? ??? ?????? ???? ????? ????????? ????????

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89. ???????? ?????????? ????????? ??? ?????? ???????????? ??? ????? ?????? ????????? ???????? ???????? ?????? ????????

90. ?????????? ??? ????????? ???? ??????? ???????? ????? ???? ????????? ??????????

91. ???? ??????? ???? ??????? ???? ???????? ???????? ??????????? ???????????? ?????????? ??????????

92. ???? ???????? ??????????? ????? ???????? ????????? ??????? ???? ???????? ????????? ????????????????? ????????

93. ???? ??????? ???? ?????? ???? ???????? ???? ???????? ??? ??????????? ????? ????????? ??????????? ??????? ????????? ????????? ???????? ???????????? ? ???? ????????? ?????? ???? ????? ?????? ??????? ?????????

94. ????? ?????? ???????? ??? ???????????? ???? ?????????? ?????????? ??????? ??? ????????? ???????? ??????? ??????? ?????????

95. ??? ????? ????? ??? ????????? ???????????? ????????? ?????????????? ???????????? ????????? ????? ??????????? ??????? ?????????

96. ???? ?????? ????????? ????????? ??????? ???????????? ? ???????? ????? ???????????? ????????? ????????

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98. ??????? ??????????? ??????????? ????????? ?????????????? ??????????? ??????? ?????? ???????? ?????????? ???????? ?????????????? ??????? ????????

99. ???????? ???????? ????? ??????? ??????? ?????? ????????????? ??????????? ??????? ??????? ??? ???????? ?????????? ???????? ?????? ??????? ???? ?????? ????? ??????? ????????????? ?????? ????????

100. ??? ????? ??????? ??????????? ?????????? ???????? ??????? ????? ??????????????? ???????? ??????????? ? ??????? ??????????? ????????

101. ???????? ?????????? ??????? ?????? ????????? ?????????? ? ????????? ?????? ????????????? ???? ?????????? ??????? ????? ?????????? ?????? ??????????? ?????????? ??????????

102. ????? ?????? ???????? ???? ??????? ???????????? ?????? ????? ????????????? ??????????? ?????????? ???????? ??????????? ????????????? ??????????

103. ????????? ??? ?????????????? ????? ????????? ??????????????? ????? ???????? ????????

104. ????????? ???? ????????? ???????? ????????????? ?????????? ????????? ??????? ?????? ?????? ???????????? ??????? ?????? ????????

105. ???????????? ???????????? ???????????? ?????? ? ?????? ????????????? ?????? ?????????? ??????????

106. ???????????? ??????????? ????????????? ????? ???????? ?????? ?????? ?????????????? ?????????

107. ???? ?????????? ?????? ???? ??? ???????????? ? ????? ????????? ???????? ????????? ??? ?????????? ????? ???????? ?????????? ?????????? ????????????? ????????

108. ???????????? ????????? ????????? ??? ????? ?????? ???????? ????????????

109. ???????????? ????????????? ????????? ????????????? ???????? ?

110. ???? ???????? ??????? ???? ???????? ???????????? ? ?????? ???? ????????? ?????? ????????????? ??????????? ? ????? ???????? ??????????? ????? ????????? ????? ????????? ?????? ??????? ????????

111. ?????? ????????? ??????? ??????? ???? ????????? ??????? ?????? ????? ?????? ??????? ??? ????????? ?????? ????? ?????? ??????? ????? ???????? ? ??????????? ???????????

TAFSEER 

Surat Al-Kahf is a Makkan surah. It was revealed after surat Al-Ghaashiyah, but in the order of the Qur�an it comes after surat Al-Isra�. It consists of 110 ayahs.

Threads for One Fabric

Surat Al-Kahf consists of four stories: The story of the people of the cave; that of the man with the two gardens; that of Prophet Musa (AS) (Moses) and Al-Khidr; and that of Dhul Qarnain. Several ayahs follow each story for further comment. Thus some questions are to be raised : What do these stories then have in common? Why is the surah named surat Al-Kahf? Why should it be read every Friday?

The Advantages and Rewards for whoever reads surat Al-Kahf

The Prophet (SAWS) said, �He who reads surat Al-Kahf on Friday, Allah will light for him radiance that stretches from his feet to the holy Ka�ba.�4.

The Prophet (SAWS) also said, ��and he who reads the last ten ayahs of surat Al-Kahf, Al-Dajjal will not be able to harm him.�5.

And in another Hadith, ��whoever among you encounters him � Al-Dajjal � should read upon him the opening ayahs of surat Al-Kahf.�6.

What is Al-Dajjal�s relationship with surat Al-Kahf and what do the stories within the surah have in common? Let�s then have a brief survey of the four above mentioned stories.

The cave of mercy

The first story talks about young men who believed in Allah (SWT) and called to Him despite the fact that the tribe they lived in was ruled by an unjust king who did not believe in Allah SWT). The young men presented their religion (surrender to Allah as an only One Lord) to their people, but the the latter rejected them. Allah (SWT) says what can be translated as, �And We made their hearts firm and strong (with the light of Faith in Allah and bestowed upon them patience to bear the separation of their kith and kin and dwellings) when they stood up and said: �Our Lord is the Lord of the heavens and the earth, never shall we call upon any iIlah (god) other than Him; if we did, we should indeed have uttered an enormity in disbelief. These our people have taken for worship illah (gods) other than Him (Allah). Why do they not bring for them a clear authority? And who does more wrong than he who invents a lie against Allah... but no one knows its true meanings except Allah� (TMQ, 18:14-15).

The young men began to call people to Allah (SWT), but they were denied and oppressed. Thus, Allah (SWT) inspired them to seek refuge in the Cave. Allah (SWT) says what can be translated as, ��then seek refuge in the Cave; your Lord will open a way for you from His Mercy and will make easy for you your affair (i.e. will give you what you will need of provision, dwelling)� but no one knows its true meanings except Allah� (TMQ, 18:16).

Allah (SWT) supported them with great miracles: they dwelled in the cave for �three hundred (solar) years, adding nine (for lunar years)� (TMQ, 18:25). Allah (SWT) says what can be translated as, ��And you might have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the midst of the Cave�but no one knows its true meanings except Allah� (TMQ, 18:17).

�And you would have thought them awake, whereas they were asleep. And We turned them on their right and on their left sides�� (TMQ, 18: 18). All of these miracles were accomplished for the sake of protecting these young men. In fact, they awoke 309 years later to find that the people around them had become believers and that they were now part of a new society, filled with faith.

Arrogance challenging faith

The second story is that of a man upon whom Allah (SWT) bestowed His blessings and bounty. The man became absorbed in his new fortune, forgetting completely who granted it to him, and responding with challenge and doubt. Allah (SWT) says what can be translated as, �And put forward to them the example of two men: unto one of them We had given two gardens of grapes, and We had surrounded both with date-palms; and had put between them green crops (cultivated fields)�And he went into his garden while in a state (of pride and disbelief) unjust to himself. He said: �I think not that this will ever perish� but no one knows its true meanings except Allah� (TMQ, 18:32-35). 

Money had seduced him and distracted him from turning to Allah (SWT). �And I think not the Hour will ever come, and if indeed I am brought back to my Lord, (on the Day of Resurrection), I surely shall find better than this when I return to Him.� His companion said to him during the talk with him: �Do you disbelieve in Him Who created you out of dust (i.e. your father Adam), then out of Nutfah (mixed semen drops of male and female discharge), then fashioned you into a man?� (TMQ, 18:36-37). The fate of the man whose money left him arrogant and conceited: �So his fruits were encircled (with ruin). And he remained clapping his hands (with sorrow) over what he had spent upon it, while it was all destroyed on its trellises, and he could only say: �Would that I had ascribed no partners to my Lord� (TMQ, 18:42).

How to behave with regard to Allah�s predestination of events

The third story is that of Prophet Musa (AS) and Al-Khidr. Prophet Musa (AS) was asked by his people about who was the most knowledgeable on earth. Prophet Musa (AS) replied that he himself was. He thought that he had enough knowledge to earn that title, especially because he was one of Allah�s favored Prophets. However, Allah (SWT) revealed to him that there was a learned man elsewhere. For this reason, He commanded him (AS) to go to where the two seas met. Musa (AS), accompanied by a boy servant, traveled a great distance until he was overcome by fatigue. He then told his servant, �Truly, we have suffered much fatigue in this, our journey� (TMQ, 18:62).

He was extremely exhausted by the time he met up with the righteous and more knowing man. The type of knowledge that man had is in fact the trust in Allah�s predestination: the way Allah predetermines and arranges the course of events in life. There is also wisdom in Allah�s predestination which makes necessary for one to know for certain that Allah alone handles life matters. This knowledge, in short, is learning how to know Allah (SWT) in the correct way in so far as His handling of life matters is concerned.

Before Prophet Musa (AS) could accompany Al-Khidr on his journey, the latter set forth a few conditions. Allah (SWT) says what can be translated as, �Ask me not about anything till I myself mention of it to you� but no one knows its true meanings except Allah� (TMQ, 18:70). Prophet Musa (AS) replied, �If Allah wills, you will find me patient, and I will not disobey you in aught� (TMQ, 18:69).

The trip was marked by three incidents which seem very negative or malicious at first glance:

1- The ship Al-Khidr pierced because there was an unjust king who was taking away every ship by force.
2- The child Al-Khidr killed because he was not dutiful towards his parents who were righteous. His disobedience caused them too much trouble.
3- The wall Al-Khidr rebuilt because it was damaged in part, without recompense for his work especially in a town he wasn�t warmly welcomed. In fact, a treasure belonging to two orphan boys was buried beneath it. It would have been stolen had he (Al Khidr) not built the wall.

Allah�s wisdom seems to be not apparent at first glance in the way the three above-cited incidents are arranged; Al-Khidr�s acts seem not to be justified. This is to prove to the believers that Allah (SWT) may handle matters in ways we may not understand. Consequently, we may neither grasp the wisdom behind this nor appreciate the goodness or the positive effects this may have on our life. This is the type of knowledge, not found in any book, that Allah (SWT) wishes to teach not only to Prophet Musa (AS) but to us as well.

Verily, We established him in the earth

The last story is that of Dhul-Qarnain, the just king who spread truth, justice and goodness on earth. He had also the material means (scientific and technological) needed to achieve success and progress in life.

Allah (SWT) says what can be translated as, �Verily, We established him in the earth, and We gave him the means of everything�but no one knows its true meanings except Allah� (TMQ, 18:84). The king traveled eastwards and westwards to spread guidance on earth and fill it with justice and righteousness. On his journeys, he reached people who scarcely understand a saying. They said to him, �O Dhul-Qarnain! Verily Ya�juj and Ma�juj (Gog and Magog) are doing great mischief in the land. Shall we then pay you a tribute in order that you might erect a barrier between us and them?� (TMQ, 18:94).

Despite the fact that he was capable of building the barrier alone, he asked for help so that they may learn a lesson from it. Allah (SWT) says what can be translated as, �So help me with strength (of men), I will erect between you and them a barrier�but no one knows its true meanings except Allah� (TMQ, 18:95). He built the barrier, which has remained standing until today. However, we do not know where the barrier actually is, and thus will not be able to know where Ya�juj and Ma�juj�s are located until their appearance before the Day of Judgment.

The connection between the four stories
We must remember that the Qur�an does not just narrate stories in quite a random manner; they rather form an integral structure and serve a specific meaning. For example, the story of Prophet Musa (AS) does not mention the Pharaoh or the miracle of the stick because the meaning intended in this case is different from that found in either of those stories. What is then the thread which ties the four aforementioned stories together?

The stories talk about the major trials and temptations in human life:

1- The trial of religion: the case of people�s evil acts towards a believer in the form of harm, torture or threats which may cause his loss of faith, deviation from religion or fear. This was the trial the people of the cave experienced and passed.

2- The trial of wealth: this was the trial of the man with the two gardens, who was so proud of his wealth that he considered the hereafter not to be true. Allah (SWT) says what can be translated as, �And I think not the Hour will ever come, and if indeed I am brought back to my Lord, (on the Day of Resurrection), I surely shall find better than this when I return to Him�but no one knows its true meanings except Allah � (TMQ, 18:36).

3- The trial of knowledge: The case of a man who boasts of the knowledge he possesses to the extent that he feels arrogant and hence forgets about modesty. Such a man may learn things of no benefit to him or to his community. Or else he may misuse the knowledge he was granted in a way that may harm him or the society in which he lives. The trial of knowledge is illustrated in the story of Prophet Musa (AS) and Al-Khidr. Prophet Musa (AS) thought that no one on earth was more knowledgeable than him. However, once he realized that this was untrue, he traveled a long distance to meet the more knowing man and to learn from him in a truly respectful and modest relation of a pupil to his teacher. Allah (SWT) says what can be translated as, �Musa said to him (Khidr): �May I follow you so that you teach me something of that knowledge (guidance and true path) which you have been taught (by Allah)? But no one knows its true meanings except Allah� (TMQ, 18:66).

4- The trial of power: The example of a man who, given all the means to achieve material and technological success to push civilization forward and to gain authority and power, denies Allah, abuses power and oppresses his people. In contrast to this sets the story of Dhul-Qarnain. The latter is presented as a just king who attributes his wealth and power to Allah (SWT) alone. Allah (SWT) says what can be translated as, �He said: �As for him (a disbeliever in the Oneness of Allah) who does wrong, we shall punish him, and then he will be brought back unto his Lord, Who will punish him with a terrible torment (Hell). �But as for him who believes (in Allah�s Oneness) and works righteousness, he shall have the best reward, (Paradise), and we (Dhul-Qarnain) shall speak unto him mild words (as instructions)�but no one knows its true meanings except Allah� (TMQ, 18:87-88). Dhul-Qarnain said: �This is a mercy from my Lord...� (TMQ, 18:98).

The stimulus of temptation

The four basic trials and temptations mentioned above represent the thread that tie the four stories together in surat Al-Kahf. Half-way in the surah, between the first two stories and the two remaining others, we are told that the stimulus of temptation is the enemy of Allah (SWT), namely, Iblis (Satan). Allah (SWT) says what can be translated as, �Will you then take him (Ibl�s) and his offspring as protectors and helpers rather than Me while they are enemies to you? What an evil is the exchange for the Z�lim�n (polytheists, and wrong-doers)...but no one knows its true meanings except Allah� (TMQ, 18:50). Who, in their right mind, would take Allah�s enemy and theirs as a master and defender?

Protection from temptation

The main idea of the surah is protection from temptation. As it is mentioned in the Hadith before, the surah safeguards one from the greatest trial in the history of Mankind, from Prophet Adam (AS) until the Day of Judgment. It is that of Al-Dajjal. In this respect, the Prophet (SAWS) says: �Between the creation of Adam and the Day of Judgment, there exists no greater trial than that of Al-Dajjal.�7 A question is then to be raised : What is the connection between the trial of Al-Dajjal and the four aforementioned trials and temptations?

Al-Dajjal will appear before the Day of Judgment and present the four temptations. He will try to push people to abandon their faith and will ask them to worship him and not Allah (SWT). Allah (SWT) will give him the ability to perform miracles: Al-Dajjal then may promise to bring to life one�s mother and father if one rejects Allah (SWT) and believes in him instead. Everybody will be tempted except those blessed by Allah (SWT). Al-Dajjal has the temptation of wealth: he simply commands the sky to rain down on a particular piece of land and vegetation then flourishes. He will be able to transform a barren desert land into a beautiful green garden. He also has the temptation of knowledge: he captivates people with what he knows which leads some of them to believe in him. Finally, he has the temptation of power: he subjugates people to his strength and authority in many parts of the earth except Makkah and Al-Madinah. These are serious temptations that all Muslims, in all parts of the land and throughout all of time, must beware of. Reading surat Al-Kahf and understanding the 7 Muslim: 2946.
meanings within it, especially the four stories and the divine messages they carry can do this.

Objectives of the surah: Protection from trial and temptation

The four stories in the surah are linked together through the string of trials. Each story is followed by comments which point out the lessons to be learned from it and how we can protect ourselves from trials and temptations. This is the magnificence of the Qur�an; it does not tell stories for their own sake but to serve the end of the surah namely protection from trials and temptations and to emphasize the lessons to be learned after each story. In this respect, the whole thrust of the surah is to make the following message crystal clear: protecting oneself from the various forms of temptation. One may wonder how this can be made.

�Lifeboats�

1- The importance of having righteous companions
The first trial is that of religion which was mentioned in the story of the people of the cave. In order for one to remain steadfast in one�s religious conduct and be protected from this trial, surat Al-Kahf advises:

a) Be in righteous company: �And keep yourself (O Muhammad, SAWS) patiently with those who call on their Lord (i.e. your companions who remember their Lord with glorification, praising in prayers, and other righteous deeds) morning and afternoon, seeking His Face; and let not your eyes overlook them, desiring the pomp and glitter of the life of the world� (TMQ, 18:28). Having good companions in life and striving to keep such companionship helps one to remain committed to his religious principles.
b) Remembering the hereafter: The hereafter is the ultimate destiny of both believers and disbelievers. By thinking continuously about it the Muslim protects himself from the various temptations he experiences �Verily, We have prepared for the Z�lim�n (polytheists and wrong-doers.), a Fire whose walls will be surrounding them (disbelievers in the Oneness of Allah). And if they ask for help (relief, water), they will be granted water like boiling oil that will scald their faces. Terrible is the drink, and an evil Murtafaq (dwelling, resting place.)!�(TMQ, 18:29).

2- Avoidance of Becoming Attached to this Life
There are two lessons to be learned regarding protection from the trial of wealth to which the man with the two gardens was subjected:
1. Understanding the true purpose of this life: This is mentioned very clearly in the Ayah coming immediately after the story of the man with the two gardens. �And put forward to them the example of the life of this world.� I hereby invite you, my Muslim brothers, to take a long and contemplating look, , at the type of life you are attached to : �it is like the water (rain) which We send down from the sky,� so what happened to it �And the vegetation of the earth mingles with it,� so simply and so quickly and what else �But (later) it becomes dry and broken pieces, which the winds scatter. And Allah is Able to do everything� (TMQ, 18:45). The ayah lays out a picture in which we see quick flashes from the beginning of life to its middle and then to its end. The stages pass by quickly, and are tied together by the Arabic letter �fa� (meaning �and�) [And �mingles... becomes dry and broken pieces] which implies quick vanishing and thus refer to the nature of life itself. This life is passing; do not become attached to it, my brother in Islam, if you really want to be protected from trials and temptations.

2. Remembering the hereafter:

Remember in particular the time you will stand in front of Allah, The Compeller. It is as if remembering the hereafter is a basic requirement one should meet in order to be protected from all trials (the trial of religion as well as that of wealth): �And (remember) the Day We shall cause the mountains to pass away (like clouds of dust), and you will see the earth as a leveled plain, and we shall gather them all together so as to leave not one of them behind� (TMQ, 18:47).

�And they will be set before your Lord in (lines as) rows, (and Allah will say): �Now indeed, you have come to Us as We created you the first time�� (TMQ, 18:48).

�And the Book (one�s Record) will be placed (in the right hand for a believer in the Oneness of Allah, and in the left hand for a disbeliever in the Oneness of Allah), and you will see the Mujrimun (criminals, polytheists, sinners), fearful of that which is (recorded) therein. They will say: �Woe to us! What sort of Book is this that leaves neither a small thing nor a big thing, but has recorded it with numbers!� And they will find all that they did, placed before them, and your Lord treats no one with injustice� (TMQ, 18:49).

3- Humility

To be granted protection from the trial of knowledge, one must be humble first to Allah (SWT) then in case one is a learner, to the teacher (the example of Musa�s relation to Al Khidr). This can be found in ayah 69: �Musa said (to Al Khidr) despite the fact that he was one of the favored Prophets of Allah (SWT) and the only one to speak with Him directly: �If Allah wills, you will find me patient, and I will not disobey you in aught.� (TMQ, 18:69). So beware of arrogance which may stem from the fact that you have high academic degrees, that you have encyclopedic knowledge or that you have learnt the Qur�an by heart . This may keep you from being humble to Allah (SWT).

4- Sincerity

The trial of power can be overcome through sincerity and humility to Allah (SWT) and by attributing one�s power and strength to Him: �(Dhul-Qarnain) said: �This is a mercy from my Lord�� (TMQ, 18:98).

The surah warns those who associate partners with Allah on the one hand and those who are not sincere in their acts of worship (SWT) on the other. Allah says what can be translated as : �Say (O Muhammad): �Shall We tell you the greatest losers in respect of (their) deeds? �Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds. �They are those who deny the Ayat (proofs, evidence, ayahs, lessons, signs, revelations, etc.) of their Lord and the Meeting with Him (in the Hereafter). So their works are in vain, and on the Day of Resurrection, We shall assign no weight for them� (TMQ, 18:103-105). This ayah is directed towards the polytheists, it warns them against associating partners with Allah (SWT). It concludes with the instruction for the believers to be sincere in their worship of Allah (SWT) alone. The Ayah addresses both categories in a parallel way.

�So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord� (TMQ, 18:110).

Whoever seeks Allah�s full acceptance of his deeds in the hereafter must satisfy to the following conditions : his work in this life must be done correctly in conformity with the Sunnah (sayings and deeds of Prophet Muhammad SAWS), and must be wholly dedicated to Allah (SWT). These two conditions are mentioned in the closing ayah of surat Al-Kahf.

The magnificence of the surah

Throughout the surah, we see many comments and brilliant remarks that increase our love and attachment to the Qur�an and to this surah, and at the same time serve the objective and core idea of the surah.

A lot of movement and positiveness

It is noticeable that there is a lot of movement in the surah. All of the stories in the surah deal with lively people who have constructive plans: ranging from the people of the cave who left their homes and their families and sought refuge in the cave (��then seek refuge in the Cave�), to Prophet Musa� (AS) journey to the junction of the two seas until he was worn out (�truly, we have suffered much fatigue in this, our journey�). We also see much movement when he accompanied Al-Khidr on his journey: �So they both proceeded, till, when they embarked the ship, he (Al-Khidr) scuttled it� Then they both proceeded, till they met a boy, and he (Al-Khidr) killed him� Then they both proceeded, till, when they came to the people of a town, they asked them for food�� (TMQ, 18:71-77).

Movement is also apparent in the story of Dhul-Qarnain: �So he followed a way� (TMQ, 18:85). Not only that, but he traveled the earth from east to west: �Until, when he came to the rising place of the sun...Until, when he reached between two mountains� (TMQ, 18:90-93). And he directed the people he was helping: �So help me with strength (of men)� (TMQ, 18:95). They did not simply stand there and watch him building the barrier, they were asked to assist him for it will make them acquire a certain know-how.

This all goes to prove that we can protect ourselves from trials and temptations by being active and positive and not by giving in and being passive. If a person is harmed or hurt in a particular place or region on earth, he should move to another place for the sake of practicing his religion. It is for this reason that Islam decrees immigration for the sake of preserving one�s religion (faith). The surah hints at this issue through the story of the people of the cave: the latters �immigrated� and sought refuge in the cave.

It is a pleasant matter that this surah is to be read on Friday which is a holiday for the Muslims. Instead of being idle and lazy on that day, the Muslims should read it and thus learn how to be active and positive because passivity makes them easily a prey to trials and temptations.
The Qur�an and protection from trials and temptations It is interesting to note that the surah starts and ends with reference to the the Qur�an because it is a shield against temptation provided that we read it and understand the core ideas and objectives of its surahs.
�All the praises and thanks be to Allah, Who has sent down to His slave (Muhammad, SAWS) the Book (the Qur�an), and has not placed therein any crookedness� (TMQ, 18:1).
�Say (O Muhammad, SAWS, to mankind): �If the sea were ink for (writing) the Words of my Lord, surely, the sea would be exhausted before the Words of my Lord would be finished...� (TMQ, 18:109).

In other words, nothing surpasses Allah�s (SWT) words and actions. The first and foremost helper and protector is His Book: allusions to this truth are made both before and after the four trials and temptations.

Da�wa (missionary activity meaning the Call to Allah) and Protection From Trials and Temptations Another interesting point in the surah is the fact that the four stories mentioned in it involve all of the aspects of the Call to Allah (SWT) :

Young men calling a king (the people of the cave).
A man calling his companion (the man with the two gardens).
A teacher calling his pupil (Al-Khidr and Prophet Musa (AS).
A king calling his people (Dhul-Qarnain).

This carries a very important meaning : the call to Allah (SWT) along with one�s attachment to the Qur�an act significantly to protect one from trials and temptations.

Believing in the unseen

We notice that the mentioning of the unseen is found in many parts of the stories in the surah. The story of the people of the cave is full of obscurities: how long they stayed in the cave, the location of the cave, and their number. There is an entire ayah (ayah 22) that evokes the controversy about their number �why?

There is also a certain vagueness about the location of the barrier built by Dhul-Qarnain, and where Ya�juj and Ma�juj will appear, as well as the actions of Al-Khidr and Prophet Musa� (AS) questions�why is this so?

It is as if the surah reminds us that Allah alone knows the unseen, that situations in life appear in a way we don�t understand. The surah hence urges us to have trust in Allah and surrender to Him so that we can be assured protection from temptation insh�Allah (if Allah wills).

The cave of da�wa

There remains one last question: Why is the surah called surat Al-Kahf?
By simply hearing the word �cave�, a person may feel afraid, terrified and confused. So when the phrase �seek refuge in the cave� is uttered, two things are associated in his mind: darkness and the feeling of fear in such a dark place. However, Allah (SWT) makes the cave mentioned in the ayah a safe place and sends down his mercy upon the young men : ��then seek refuge in the Cave; your Lord will open a way for you from His Mercy� (TMQ, 18:16).

Allah (SWT), who alone knows the unseen, predetermines the course of events in a way Man totally ignores and can never predict as in the case of the young men who sought refuge in the deserted cave and ignored what will happen to them. surat Al-Kahf (the cave) was called so in order to make Man aware of his ignorance of the unseen and to tell the Muslim : �leave the unseen to Allah and put your trust in Him. Just as the young men sought refuge in the cave and Allah sent down his mercy upon them, do seek refuge in the �cave of Da�wa (the call to Allah) and surrender your situation to Allah (SWT) so that He will spread for you of His mercy and pave the way for you to obtain whatever you like.